Survivor mission: Do those who survive have a drive to thrive at work?

Are helping professionals who have experienced the same types of struggles as their clients more engaged at work? In the current investigation, we examine this question in samples of police detectives (with and without a history of violent victimization) and mental health workers (with and without a history of mental illness). Our results indicate that police detectives who have experienced violent victimization and mental health professionals who have experienced the same mental illness as their clients do indeed exhibit greater work engagement than their colleagues who lack these parallel life experiences. The link between a professional’s firsthand experience of his/her client’s hardships and work engagement appears to be partially explained by higher levels of grit among police detectives and by a greater sense of life-narrative continuity among mental health professionals.     

The Behavioral Genetics of Religiousness

Behavioral geneticists have sought to characterize the genetic and environmental contributions to individual differences in religiousness. Behavioral genetic methodology is described and twin and adoption studies of religiousness are reviewed. It is concluded that familial resemblance for religiousness is due largely to shared environmental factors in childhood and adolescence, but to genetic factors in adulthood. Additional evidence shows that there is a genetic correlation between religiousness and antisocial and altruistic behavior. Claims for the discovery of a “God gene” are premature and unlikely, as any genetic influence is likely to represent the aggregate effect of many genetic factors.     

Humanitarian Intervention, Altruism, and the Limits of Casuistry

This essay argues that the ethics of humanitarian intervention cannot be readily subsumed by the ethics of just war without due attention to matters of political and moral motivation. In the modern era, a just war draws directly from self-benefitting motives in wars of self-defense, or indirectly in wars that enforce international law or promote the global common good. Humanitarian interventions, in contrast, are intuitively admirable insofar as they are other-regarding. That difference poses a challenge to the casuistry of humanitarian intervention because it makes it difficult to reason by analogy from the case of war to the case of humanitarian intervention. The author develops this point in dialogue with Michael Walzer, the U.S. Catholic bishops, and President Clinton. He concludes by showing how a casuistry of intervention is possible, developing a motivational rationale that draws on the Golden Rule.